Reciting in the Early Islamic Empire (7ᵗʰ‒9ᵗʰ centuries)

Fourth IDEO Conference in Cairo, October 16ᵗʰ‒17ᵗʰ, 2021 Scientific committee: Omar Alí-de-Unzaga (IIS, London), Aziz Hilal (IDEO, Cairo), Davidson McLaren (Thesaurus Islamicus, Istanbul), Ahmad Wagih (IDEO, Cairo). Coordination: Asma Hilali (Lille University). Watch the contributions of Saturday, October 16th Under the auspices of the Dominican Institute for Oriental Studies, and as part of the Adawāt project, an international conference was held at the American University in Cairo on “The Cairo Edition of the Qurʾān 1924”, more accurately referred to as “King Fuʾād’s Qurʾān” in order to distinguish it from “King Fahd’s Qurʾān”, which is also known as the “Medina Qurʾān” (1985). Under the scientific supervision of Asma Hilali (University of Lille) and a scientific board including Omar Alí-de-Unzaga (IIS London), Aziz Hilal (IDEO), Davidson McLaren (Thesaurus Islamicus, Istanbul) and Ahmad Wagih (IDEO), the conference aimed to make a first scientific historical and contextual evaluation and study of the 1924 Cairo Edition of the Qurʾān, which until then had never benefited from such an event. A first inventory of the maṣāḥif Mohammed Hassan, researcher at the Center for Calligraphy and Scriptures Studies at the Library of Alexandria, presented an inventory of the maṣāḥif (singular muṣḥaf) that existed before 1924. Most of these maṣāḥif remain fragmented and neither their calligraphers nor their copyists are known. Of all these maṣāḥif, which mark the decline of the manuscript Qurʾān, that of Riḍwān ibn Muḥammad al-Muḫallalātī (1834‒1893) is the best written and the best designed. However, it does not escape the shortcomings of other printed maṣāḥif: poor quality of printing papers which guarantee good long-term preservation; various and several mistakes; absence of punctuation as well as markers essential for good quality reading (taǧwīd); markers involving a sāǧida (prostration); etc. It may be noted that despite the imperfections of these maṣāḥif, they contributed to the standardization of the printed muṣḥaf of which the King Fuʾād’s muṣḥaf will only be the continuation. Ahmed Mansour, researcher at the same center, suggested to analyze a muṣḥaf published by the Būlāq Publishing House in 1881. This was an opportunity for the participants to browse the history of European and Western editions of the Qurʾān (Venice, Flügel, Kazan… etc.) and the first activities of the Būlāq Publishing House, founded by Mohammed Ali in 1820. The muṣḥaf analyzed by the lecturer seems to have benefited from all the previous maṣāḥif, but it adopts the orthographic writing (al-rasm al-imlāʾī) and not the Ottoman spelling (al-rasm al-ʿuṯmānī, relating to the Caliph Othman), while this was the case for all maṣāḥif from the 7ᵗʰ century onwards. We finally note that this muṣḥaf is incomplete and does not mention the names of the sūras. Who are the audience of this edition in the Muslim world? In his contribution, Ali Akbar, researcher at Bayt al Qurʾān in Jakarta (Indonesia), mentioned the place of King Fuʾād’s muṣḥaf among the maṣāḥif printed in Indonesia at the end of the 19ᵗʰ and 20ᵗʰ centuries. The researcher indicated that the oldest lithographic edition dates back to 1848 and originates in Palembang in south Sumatra. Other editions of the Qurʾān reached Indonesia after this date, including an Indian edition. Ali Akbar underlined that the Cairo muṣḥaf was indeed used in Indonesia and was brought by Indonesians who studied in Cairo. However, this use is very rare. The second panel, moderated by Michael Marx (head of the Corpus Coranicum at the Berlin-Brandenburgische Akademie der Wissenschaften), took place on Sunday morning October 17ᵗʰ. The first contribution to this panel was made by Necmettin Gökkır, from Istanbul University, and focused on the reception and perception of the Cairo Qurʾān in post-Ottoman Turkey. Reception of the Egyptian Qurʾān was somewhat mixed, according to Gökkır, considering that the first edition of the Ottoman Qurʾān took place in 1874 and had already been widely distributed in the Ottoman-controlled world, including Egypt. Therefore, the Turkish religious authorities found it difficult to accept this new muṣḥaf, although they recognized in it their own style and their own method of editing the Qurʾān. But they saw Fuʾād’s endeavor only as an attempt to oppose the Turkish religious authority over the Muslim world. Where does the success of the King Fuʾād edition come from in the Arab world? Michael Marx shed light on the historical context of the King Fuʾād’s edition. He showed that, since 1950, this Qurʾān had became the essential reference for European researchers and academics, before it was relegated to a second place by King Fahd’s muṣḥaf. Such “national” maṣāḥif have been added to the two “standard” ones, either to serve educational or ritual aims, or to glorify states or religious institutions through impressive editions. The contribution of Philipp Bruckmayar, from the University of Vienna, demonstrated that the 1924 Cairo edition had an impact on the whole of the Arabic-speaking Muslim sphere due to King Fahd’s muṣḥaf, also called the “Medina Qurʾān”, which was initiated by Saudi King Fahd Ben Abdelaziz in 1985. Contrary to the popular belief, even if the Cairo edition had little echo in the Muslim Arab World, it actually spread throughout this world through this Medina edition, which is a plagiarism of the 1924 Cairo edition, except for two letters. This Medina muṣḥaf is part of a larger project: to assert the central position of Saudi Arabia within the Islamic world by translating the Qurʾān into about eighty languages and by spreading the impact of the Islamic University of Medina (IUM) at the detriment of al-Azhar. The lawāḥiq In a second contribution, Mohammed Hassan discussed the issue of the lawāḥiq (the annexes) to the various printed maṣāḥif and the role of King Fuʾād’s muṣḥaf in standardizing these lawāḥiq. The first one who gave a substantial annex to his muṣḥaf was Riḍwān al-Muḫallalātī. His annex, which focused on “the completion of the reading of the Qurʾān” (ḫatm al-Qurʾān), specified the place and the date of the edition, the name of the copyist, the chosen orthography (al-ram al-ʿutmānī in this case), and the number of verses for each sūra, etc. this tradition will be confirmed and

icon-calendar April 11‒13, 2018 The IDEO, in partnership with ISTR in Paris (Institute of Science and Theology of Religions) and GRIEM (Interdisciplinary Research Group on Missionary Writings), organized a conference sponsored by the associations “Friends of IDEO” and the “Œuvre d’Orient” from April 11-13th, 2018 on the interaction between Twelver Shiites and Christians. Several internationally renowned specialists participated, including Professors Rudi Mathee and Francis Richard. A delegation of researchers from Iraq and the al-Khoei Institute also participated. Focusing on interactions, this conference aimed to explore travel accounts, missionary writings, theological texts, embassy reports, and manuscripts in order examine the nature of how one group viewed the other, the types of exchanges that were made, and the relations between these groups. The conference also sought to show the evolution of identity, as each group underwent transformations due to these interactions within the pluralistic political contexts of their times. We demonstrated that the existence of these exchanges was made possible by a theological necessity on the part the Shiites, as well as a theological and spiritual proximity related to the theology of redemption and the Shiite fascination of the God of love.  Economic arguments were also put forth, as the absence of subsidies coming from Europe forced missionary communities into economic exchanges in the world in which they lived, sometimes at the expense of violating their own rules. Political issues were also discussed, such as the rivalry between the Ottomans, the Mughals, and the Safavids, which made alliances with Christians necessary. These alliances gave rise to expressions of friendship and esteem for the other. Curiosity and empathy were also noted, and we were able to speak of “Christianophilia” on the part of the Shiites. However, far from wishing to idealize the past, history also records the partial and sometimes negative perceptions of the other. Historically, ulamas were able to demand that Christians be driven away or demand their conversion. Often mentioned are the tragic situation of the Armenians and the domination of controversies. Whether real or fictional, these controversies circulated beyond the empire, and has thus carried trans-historical argumentation against the other. In the eighteenth and nineteenth centuries, controversies were couched in a more aggressive, political argumentation, as they were often created by the State, thus showing the politicization of Christian-Shiite relations in this time. There was also a question of Christian missionary activities, the nature of which varies according to the order, such as the Capuchins, Carmelites, or Jesuits. Faced with the lack Muslim conversions, missionaries questioned their formation, the need to develop new argumentations, the possible impact of converts as the main agents in the mission, which populations were to be targeted as a priority, the possible support of Muslim spiritual circles, and the Persian poetic heritage… Cultural, spiritual, or religious interactions are visible at the level of the invocation of saints, iconography, and the presentation of the gospels with a Christian basmala at the beginning of each gospel… Finally, did these exchanges, interactions lead to a better understanding of the other? Certainly. However, the missionary reports, travel accounts, and theological works often reveal partial knowledge, notwithstanding the desire to make the other more well known. The proceedings of this conference will be published in the MIDEO 35 (2020).